The Gamut of Selves

We don’t have to do anything in particular in order to play (be in the play-state), other than to release certain inhibitions we have about ourselves, others, and “rules.”

To do that, it may be beneficial to practice identifying the other states we assume throughout the day. For most of us, these other states will be characterized by certain “selves.”

For instance, I’ve already discussed The Victim. There are also the roles of “the persecutor,” “protector/rescuer,” “coach,” “challenger,” “cynic,” “skeptic.” And above those there may be others, like the “controller,” the “buddha/enlightened one,” etc.

For more information on this, check out the book (or videos) TED –

We each have our own unique cast of characters. And, though they’ll often assume similar roles, our cast is unlike any other cast. Each role may be played by a different person, depending on our own personal history.

As we go through the day, and experience emotions of different sorts, different characters come in to play.

In order to witness these folks, it is necessary to learn to notice shifts in our energy state – in our emotional or attentional state – as they occur.

When we feel “high,” who is in charge? When we feel “stressed,” who is in charge? When we are in love, who is in charge? When we are angry, who is it? If we feel like we’ve failed at something, who is the voice, the character, that comes up to the front of the stage of our mind?

This process requires awareness and attention, which requires slowing down.

It’s just like learning any new skill. Think about the first time you played a new game of some sort. You had to slow down to learn the technique. You may have “frozen” certain parts of your body or movements in order to work on the technique in pieces. In motor learning it’s called “freeing and freezing degrees of freedom.” You may have moved very clumsily at first, and felt awkward.*

That’s normal.

Now aware of this – that learning requires slowing down, and that awkward and clumsy is normal at first – we can begin to play with these selves when they arise.

Here’s a scenario:

I’ve failed at a big task. The “persecutor” self steps forth and begins his monologue about worthlessness, about me being crappy at this thing, about me not being good enough.

But something has changed. I’m aware that it’s the Persecutor talking. And I say to myself, perhaps, something like, “That’s interesting.”

He begins to get anxious. He looks around for help. He tries to find things to distract me…where did I leave my car keys? What time is it?…so he can continue his act.

But I stay aware, calm, slow, breathing, watching him.

Then I observe. Simply observe.

And then, only then, is choice possible.

*on a side note, this process, of freezing our degrees of freedom, happens when we are “psychologically” stressed as well.

You are not a machine

Here is another sequence of quotes from James Carse’s book, “Finite and Infinite Games.”

“We make use of machines to increase our power, and therefore our control, over natural phenomena”

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“As the machine might be considered the extended arms and legs of the worker, the worker might be considered an extension of the machine.”

Who is in control?

Who is in control?

“All machines, and especially very complicated machines, require operators to place themselves in a provided location and to perform functions mechanically adapted to the functions of the machine.”

You can't do this without me here.

You can't do this without me here.

“To use the machine for control is to be controlled by the machine.”

You may only move like this.

You may only move like this.

“To operate a machine, one must operate like a machine.  Using a machine to do what we cannot do, we find we must do what the machine does.”

You did not obey the machine.

You did not obey the machine.

“Machines do not, of course, make us into machines when we operate them; we make ourselves into machinery in order to operate them.  Machinery does not steal our spontaneity from us; we set it aside ourselves, we deny our originality.”

Fuck those machines!  Let's have fun!

Screw those machines! Let's have fun!

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Finite and Infinite Games – Review

Just finished reading James Carse’s book “Finite and Infinite Games.”

Finite and Infinite Games

Finite and Infinite Games

I can’t recommend it highly enough.  It’s incredibly dense for such a short paperback book (177 pages).  It might take a while to get through, but it’s worth the consideration and effort!

The  book isn’t strictly about “games” in the sense that we usually consider them, but applies the concept of play to human life in general – one of the things I like most about it!

Regarding fitness and health, here’s a nice quote for you:

Physicians who cure must abstract persons into functions.  They treat the illness, not the person.  And persons willfully present themselves as functions.  Indeed, what sustains the enormous size and cost of the curing professions is the widespread desire to see oneself as a function, or a collection of functions.  To be ill is to be dysfunctional; to be dysfunctional is to be unable to compete in one’s preferred contests.  It is a kind of death, an inability to acquire titles.  The ill become invisible.  Illness always has the smell of death about it: Either it may lead to death, or it leads to the death of a person as competitor.  The dread of illness is the dread of losing.
One is never ill in general.  One is always ill with relation to some bounded activity.  It is not cancer that makes me ill.  It is because I cannot work, or run, or swallow that I am ill with cancer.  The loss of function, the obstruction of an activity, cannot in itself destroy my health.  I am too heavy to fly by flapping my arms, but I do not for that reason complain of being sick with weight.  However if I desired to be a fashion model, a dancer, or a jockey, I would consider excessive weight to be a  kind of disease and would be likely to consult a doctor, a nutritionist, or another specialist to be cured of it.
When I am healed I am restored to my center in a way that my freedom as a person is not compromised by my loss of functions.  This means that the illness need not be eliminated before I can be healed.  I am not free to the degree that I can overcome my infirmities, but only to the degree that I can put my infirmities into play.  I am cured of my illness; I am healed with my illness.

(pp. 91-92)

The crux of this book is critical for those of us who want to change the way fitness is approached – by ourselves or by the “industry.”  “Functional” fitness, all the rage nowadays, is part of a larger outlook on life that confines individuals to boundaries, and attempts to confine Nature similarly.

In order to create change, we have to change the way we speak about things.  We need perspective.  This book will help.  Get it!

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